Acts 7 - Introduction

THE BOOK OF ACTS. CHAPTER.

OUTLINE AND COMMENTARY. MARK DUNAGAN

I. OUTLINE OF CHAPTER 7:

I. Stephen's Speech: Acts 7:1-53

A. The Life of Abraham: Acts 7:2-8

B. The Life of Joseph: Acts 7:9-16

C. The Life of Moses: Acts 7:17-44

D. David and Solomon: Acts 7:45-50

E. Summation: Acts 7:51-53

II. The Crowd's Reaction/Stephen's Death: Acts 7:54-60

II. INTRODUCTORY COMMENTS:

Various critics of the Bible have ridiculed Stephen's speech. Stott notes, 'George Bernard Shaw...Calling Stephen "a quite intolerable young speaker" and "a tactless and conceited bore"..Others have found his speech lacking not only in interest but in point.' (p. 129) Unfortunately, such critics are just as blind as those who were persecuting Stephen.

Far from being. rambling, pointless speech or. tedious rehearsal of Jewish history, this speech is. classic answer to the charges of which he had been accused.

Points to Note:

The speech proves that Stephen and the early Christians believed that the Old Testament was inspired history. To them it wasn't myth, fable or Jewish folklore. It was an inspired, accurate account of God's dealings with individuals and nations

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He had been accused of showing disrespect to the Law (Acts 6:13). But in his overview of Jewish history, he shows incredible respect for the Law--for quotations and observations from the O.T. comprise his sermon. In addition, Stott notes, 'What he did was not to rehearse the salient features of the Old Testament story, with which the Sanhedrin were as familiar as he, but to do so in such. way as to draw lessons from it which they had never learned or even noticed. His concern was to demonstrate that his position, far from being "blasphemous" because disrespectful to God's word, actually honoured it..' (p. 130)

He had been accused of denigrating the temple (Acts 6:13). But in his speech he points to the divine origin of the temple (Acts 7:45-48). But more importantly, Stephen exposes. Jewish misconception. 'They conceived of Yahweh (God) as so completely identified with the temple that its existence guaranteed his protection of them...Stephen pointed out, the great figures of the Old Testament never imagined that God was imprisoned in. building.' (Stott p. 130) Thus repeatedly in this speech we find God working and active outside of Palestine, even in Ur, Haran, Egypt, etc..And Solomon (builder of the first temple), recognized that God cannot be limited to. building or place (Acts 7:48-50). Thus, the temple, which obviously cannot hold God, must be only. temporary "house" for God, just like the tabernacle.

He had been accused of speaking against Moses (Acts 6:14). Yet, Moses is. central character in his defense (Acts 7:17-44). In all of his examples, Stephen demonstrates that the faithful have always been willing to "move" when God moves--God commanded Abraham to leave (Acts 7:3); the Israelites came to Egypt for grain (Acts 7:14); they felt Egypt (Acts 7:36); they built the tabernacle and the temple. Hence the O.T. is filled with "change". In addition, Moses himself had spoken of another prophet (Acts 7:37)-more change was coming. Thus, even Moses anticipated. change in the customs which had been delivered through him (Acts 6:14). In addition, another aspect to this line of reasoning is that people had found favor with God before many of these "customs" had been instituted. And the promise of the Messiah (Genesis 12:3) had been given before circumcision, before the law and before the temple. 'and that therefore the blessings of the Abrahamic covenant could not be dependent upon the Law or the temple.' (P.P. Comm. p. 215) (See Galatians 3:16; Romans 4:9 ff)

And probably one of the main thrusts of the whole section: 'the insistence that the Jewish people's refusal to acknowledge Jesus as Messiah was all of. piece of their attitude to God's messengers throughout the O.T. period. Joseph's brothers hated him, although he was God's appointed deliverer for them; Moses, another divinely appointed deliverer, was repudiated by his people more than once. The prophets too were persecuted and killed by those to whom they ministered, and at last He of whom the prophets spoke had been handed over to death by those to whom His saving message was first brought near.' (Bruce p. 142) (Acts 7:51-53) 'how at every stage of their history their fathers had resisted those who were sent to them by God, and that now his judges were playing the same part.' (P.P. Comm. p. 214)

Hence the conclusion of the speech is clear, the real blasphemers are Stephen's judges!

'What Stephen did was to pick out four major epochs of Israel's history, dominated by four major characters. First he highlighted Abraham and the patriarchal age (Acts 7:2-8); then Joseph and the Egyptian exile (Acts 7:9-19); thirdly Moses, the Exodus and the wilderness wanderings (Acts 7:20-44); and lastly David and Solomon, and the establishment of the monarchy (Acts 7:45-50).' (Stott p. 130)

III. COMMENTARY ON CHAPTER SEVEN:

THE LIFE OF ABRAHAM